The Watchtower Society's Commentary on Paul's epistle to the Galatians.

A reproduction of the Watchtower Society's article

GALATIANS, LETTER TO THE

The inspired letter written in Greek, by Paul an apostle, “to the congregations of Galatia.”—Ga 1:1, 2.

Writership. The opening sentence names Paul as the writer of this book. (Ga 1:1) Also, his name is used again in the text, and he refers to himself in the first person. (5:2) A portion of the letter, in the way of an autobiography, speaks of Paul’s conversion and some of his other experiences. The references to his affliction in the flesh (4:13, 15) are in harmony with expressions seemingly relating to this affliction in other Bible books. (2Co 12:7; Ac 23:1-5) Paul’s other letters were usually written by a secretary, but this one, he says, was written with his “own hand.” (Ga 6:11) In his other writings, almost without exception, he sends the greetings of himself and those with him, but in this letter he does not. Had the writer of the letter to the Galatians been an impostor, he would very likely have named a secretary and would have sent some greetings, as Paul usually did. Thus the writer’s form of address and his honest direct style vouch for the letter’s authenticity. It would not reasonably be fabricated this way.

The letter is not usually contested as being a letter of Paul’s except by those who attempt to discredit Paul’s writership of all the letters commonly attributed to him. Among evidences from outside the Bible supporting Paul’s writership, there is a quotation that Irenaeus (c. 180 C.E.) makes from Galatians and ascribes to Paul.

To Whom Addressed. The question of which congregations were included in the address “the congregations of Galatia” (Ga 1:2) has long been a controversy. In support of the contention that these were unnamed congregations in the northern part of the province of Galatia, it is argued that the people living in this area were ethnically Galatians, whereas those of the S were not. However, Paul in his writings usually gives official Roman names to the provinces, and the province of Galatia in his time included the southern Lycaonian cities of Iconium, Lystra, and Derbe as well as the Pisidian city of Antioch. In all these cities Paul had organized Christian congregations on his first evangelizing tour when he was accompanied by Barnabas. That the congregations in the cities of Iconium, Lystra, Derbe, and Pisidian Antioch were addressed agrees with the way the letter mentions Barnabas, as one apparently known by those to whom Paul was writing. (2:1, 9, 13) There is no indication elsewhere in the Scriptures that Barnabas was known to Christians in the northern part of Galatia or that Paul even made any trips through that territory.

Paul’s exclamation, “O senseless Galatians,” is no evidence that he had in mind only a certain ethnic people who sprang exclusively from Gallic stock in the northern part of Galatia. (Ga 3:1) Rather, Paul was rebuking certain ones in the congregations there for allowing themselves to be influenced by an element of Judaizers among them, Jews who were attempting to establish their own righteousness through the Mosaic arrangement in place of the ‘righteousness due to faith’ provided by the new covenant. (2:15–3:14; 4:9, 10) Racially, “the congregations of Galatia” (1:2) to whom Paul wrote were a mixture of Jews and non-Jews, the latter being both circumcised proselytes and non-circumcised Gentiles, and no doubt some were of Celtic descent. (Ac 13:14, 43; 16:1; Ga 5:2) All together, they were addressed as Galatian Christians because the area in which they lived was called Galatia. The whole tenor of the letter is that Paul was writing to those with whom he was well acquainted in the southern part of this Roman province, not to total strangers in the northern sector, which he apparently never visited.

Time of Writing. The period covered by the book is of an undetermined length, but the time of writing has been set between approximately 50 and 52 C.E. It is implied inGalatians 4:13, that Paul made at least two visits to the Galatians before he wrote the letter. Chapters 13 and 14 of the Acts of Apostles describe a visit of Paul and Barnabas to the southern Galatian cities that took place about 47 to 48 C.E. Then, after the conference regarding circumcision in Jerusalem, about 49 C.E., Paul, with Silas, went back to Derbe and Lystra in Galatia and to other cities where Paul and Barnabas had “published the word of Jehovah” (Ac 15:36–16:1) on the first tour. It was evidently after this, while Paul was at another point on his second missionary tour, or else back at his home base, Syrian Antioch, that he received word that prompted him to write to “the congregations of Galatia.”

If it was during his year-and-a-half stay in Corinth (Ac 18:1, 11) that Paul wrote this letter,then the time of writing was likely between the autumn of 50 and the spring of 52 C.E., the same general period during which he wrote his canonical letters to the Thessalonians.

If the writing was done during his brief stop in Ephesus or after he got back to Antioch in Syria and “passed some time there” (Ac 18:22, 23), it would have been about 52 C.E. Ephesus is an unlikely place for writing, though, both because of his short stay there and because if Paul had been so close when he heard of the deflection in Galatia, it is to be expected that he would have personally visited the brothers or explained in his letter why it was not possible for him to do so at the time.

What his letter says about the Galatians “being so quickly removed from the One who called [them]” (Ga 1:6) may indicate that the writing of the letter was done soon after Paul had paid a visit to the Galatians. But even if the writing had not taken place until 52 C.E. in Syrian Antioch, it would still have been relatively soon for such a deflection to occur.

Canonicity. Early evidence of the book’s canonicity is found in the Muratorian Fragment and in the writings of Irenaeus, Clement of Alexandria, Tertullian, and Origen. These men referred to it by name along with most or all of the other 26 books of the Christian Greek Scriptures. It is mentioned by name in the shortened canon of Marcion and even alluded to by Celsus, who was an enemy of Christianity. All the outstanding lists of the books in the canon of the inspired Scriptures, up to at least the time of the Third Council of Carthage, in 397 C.E., included the book of Galatians. We have it preserved today, along with eight of Paul’s other inspired letters, in the Chester Beatty Papyrus No. 2 (P46), a manuscript assigned to about 200 C.E. This gives proof that the early Christians accepted the book of Galatians as one of Paul’s letters. Other ancient manuscripts, such as the Sinaitic, Alexandrine, Vatican No. 1209, Codex Ephraemi rescriptus, and Codex Bezae, as well as the Syriac Peshitta, likewise include the book of Galatians. Also, it harmonizes completely with Paul’s other writings and with the rest of the Scriptures from which it frequently quotes.

Circumstances Relating to the Letter. The letter reflects many traits of the people of Galatia in Paul’s time. Gallic Celts from the N had overrun the region in the third century B.C.E., and therefore Celtic influence was strong in the land. The Celts, or Gauls, were considered a fierce, barbarous people, it having been said that they offered their prisoners of war as human sacrifices. They have also been described in Roman literature as a very emotional, superstitious people, given to much ritual, and this religious trait would likely influence them away from a form of worship so lacking in ritual as Christianity.

Even so, the congregations in Galatia may have included many who formerly had been like this as pagans, as well as many converts from Judaism who had not entirely rid themselves of scrupulously keeping the ceremonies and other obligations of the Mosaic Law. The fickle, inconstant nature attributed to the Galatians of Celtic descent could explain how at one time some in the Galatian congregations were zealous for God’s truth and a short time later became an easy prey for opponents of the truth who were sticklers for observance of the Law and who insisted that circumcision and other requirements of the Law were necessary for salvation.

The Judaizers, as such enemies of the truth might be called, apparently kept the circumcision issue alive even after the apostles and other elders in Jerusalem had dealt with the matter. Perhaps, too, some of the Galatian Christians were succumbing to the low moral standards of the populace, as may be inferred from the message of the letter fromchapter 5, verse 13, to the end. At any rate, when word of their deflection reached the apostle, he was moved to write this letter of straightforward counsel and strong encouragement. It is evident that his immediate purpose in writing was to confirm his apostleship, counteract the false teachings of the Judaizers, and strengthen the brothers in the Galatian congregations.

The Judaizers were crafty and insincere. (Ac 15:1; Ga 2:4) Claiming to represent the congregation in Jerusalem, these false teachers opposed Paul and discredited his position as an apostle. They wanted the Christians to get circumcised, not seeking the Galatians’ best interests, but so that the Judaizers could bring about an appearance of things that would conciliate the Jews and keep them from opposing so violently. The Judaizers did not want to suffer persecution for Christ.—Ga 6:12, 13.

To accomplish their objective, they claimed that Paul’s commission came to him secondhand, that it was only from some men prominent in the Christian congregation—not from Christ Jesus himself. (Ga 1:11, 12, 15-20) They wanted the Galatians to follow them (4:17), and in order to nullify Paul’s influence, they had to paint him first as no apostle. Apparently they claimed that when Paul felt it expedient, he preached circumcision. (1:10; 5:11) They were trying to make a sort of fusion religion of Christianity and Judaism, not denying Christ outright but arguing that circumcision would profit the Galatians, that it would advance them in Christianity, and that, furthermore, by this they would be sons of Abraham, to whom the covenant of circumcision was originally given.—3:7.

Paul thoroughly refuted the contentions of these false Christians and built up the Galatian brothers so that they could stand firm in Christ. It is encouraging to note that the Galatian congregations did remain true to Christ and stood as pillars of the truth. The apostle Paul visited them on his third missionary tour (Ac 18:23), and the apostle Peter addressed his first letter to the Galatians, among others.—1Pe 1:1.

[Box on page 881]

HIGHLIGHTS OF GALATIANS

A letter emphasizing appreciation for the freedom that true Christians have through Jesus Christ

Written a year or perhaps several years after the Galatians had been informed about the decision of the governing body that circumcision is not required of Christians

Paul defends his apostleship

Paul’s apostleship was not of human origin but was by appointment from Jesus Christ and the Father; he did not consult with the apostles in Jerusalem before beginning to declare the good news; not until three years later did he briefly visit Cephas and James (1:1, 13-24)

The good news he proclaimed was received, not from men, but by revelation from Jesus Christ (1:10-12)

By reason of a revelation, Paul, with Barnabas and Titus, went to Jerusalem regarding the circumcision issue; he learned nothing new from James, Peter, and John, but they recognized that he had been empowered for an apostleship to the nations (2:1-10)

At Antioch, when Peter wrongly separated himself from non-Jewish believers in fear of certain visiting brothers from Jerusalem, Paul reproved him (2:11-14)

A person is declared righteous only through faith in Christ, not works of law

If a person could be declared righteous by works of law, Christ’s death would have been unnecessary (2:15-21)

Galatians received God’s spirit because of their responding in faith to the good news, not because of works of law (3:1-5)

True sons of Abraham are those who have faith like his (3:6-9, 26-29)

Because of being unable to keep the Law perfectly, those seeking to prove themselves righteous by works of the Law are under a curse (3:10-14)

The Law did not invalidate the promise associated with the Abrahamic covenant, but it served to make transgressions manifest and acted as a tutor leading to Christ (3:15-25)

Stand fast in Christian freedom

Jesus Christ, by his death, released those under law, making it possible for them to become sons of God (4:1-7)

Returning to an arrangement of observing days, months, seasons, and years would mean going back into slavery and coming into a position like that of Ishmael, the son of the servant girl Hagar; with his mother he was dismissed from Abraham’s household (4:8-31)

Having been liberated from sin and no longer being bound by the Law, they were to resist anyone who would induce them to accept a yoke of slavery (1:6-9; 5:1-12; 6:12-16)

Do not abuse your freedom but yield to the influence of God’s spirit, manifesting its fruitage in your life and shunning the works of the flesh (5:13-26)

Readjust in a spirit of mildness anyone taking a false step; but all are individually obligated to carry their own load of responsibility (6:1-5)

The metropolis III

The Watchtower Society's commentary on the book of Isaiah

A reproduction of the Watchtower Society's article

ISAIAH, BOOK OF

The book of Isaiah outstandingly magnifies Jehovah as “the Holy One of Israel,” applying this expression to him a total of 25 times. Also, it points with unmistakable clarity to the Messiah, or Anointed One, of Jehovah through whom deliverance would come to the people of God.

The very first verse of the book of Isaiah identifies its contents as “the vision of Isaiah the son of Amoz that he visioned concerning Judah and Jerusalem.” So, although the book contains prophetic utterances concerning many nations, they are not to be viewed as a collection of disconnected pronouncements concerning these nations. Rather, these are a series of prophecies that had a direct effect on Judah and Jerusalem.

Historical Background. Isaiah 1:1 informs us that Isaiah visioned these things in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. This was a period of severe international tension and one in which false religious attitudes had a profound effect on the people of Judah. Near the beginning of Isaiah’s career King Uzziah died a leper because of his presumptuousness in taking over priestly duties. (2Ch 26:16, 19-21) It is reported that during the reign of Uzziah’s son Jotham, while the king did what was right, “the people were yet acting ruinously.”—2Ch 27:2; 2Ki 15:34.

Next came King Ahaz, who for 16 years set a bad example for the nation, carrying on Baal worship with its rites of human sacrifice. There was “great unfaithfulness toward Jehovah.” (2Ch 28:1-4, 19) It was at this time that the allied kings of Syria and Israel besieged Jerusalem so that Ahaz, ignoring the counsel of Isaiah the prophet, sent to Tiglath-pileser III, the king of Assyria, for military assistance. (2Ki 16:5-8; Isa 7:1-12) By this Ahaz ‘made flesh his arm, his heart turning away from Jehovah.’ (Jer 17:5) Assyria agreed to an alliance, but, of course, was interested mainly in expanding its own power. The Assyrian army captured Damascus of Syria and apparently took into exile those inhabitants of religiously apostate Israel that lived E of the Jordan.—1Ch 5:26.

Later, when Samaria failed to pay tribute, it too was besieged and its inhabitants were deported. (2Ki 16:9; 17:4-6; 18:9-12) This ended the ten-tribe kingdom and left Judah surrounded on all sides by Gentile nations. Later Assyrian rulers kept up military operations in the W, assaulting cities of Judah and of surrounding nations. Sennacherib even demanded the capitulation of Jerusalem itself. But under the kingship of Hezekiah the situation there had changed. Hezekiah trusted in Jehovah, and Jehovah proved to be with him.—2Ki 18:5-7; Isa chaps 36, 37.

Isaiah undertook his service as a prophet during the reign of Uzziah, who began to rule in 829 B.C.E., and he continued as such into the time of Hezekiah’s reign, which concluded by about 717 B.C.E. Isaiah, chapter 6, verse 1, refers to “the year that King Uzziah died” (c. 778 B.C.E.) as the time when Isaiah received the commission from Jehovah that is recorded in that chapter; though it may be that he had recorded the preceding information before that. Then in chapter 36, verse 1, reference is made to “the fourteenth year of King Hezekiah” (732 B.C.E.), when Sennacherib sent an army against Jerusalem and was turned back. In addition to giving the account of the threatened siege and the delivery of Jerusalem, Isaiah tells of Sennacherib’s return to Nineveh and his assassination. (Isa 37:36-38) If this bit of historical information was written by Isaiah and was not an insertion by a later hand, it may show that Isaiah prophesied for some time after Hezekiah’s 14th year. The Assyrian and Babylonian chronological records (though their reliability is questionable) seem to indicate that Sennacherib ruled some 20 years after his campaign against Jerusalem. Jewish tradition, which can also be unreliable, says that Isaiah was sawn asunder at King Manasseh’s order. (Whether Paul has reference to this at Hebrews 11:37, as some believe, has not been proved.)—Isa 1:1.

There are also a few other references that help to date the contents of specific portions of the book of Isaiah. For example, chapter 7, verse 1, says that Pekah the king of Israel came against Jerusalem to war in the days of King Ahaz. Although Ahaz ruled from 761 to 746 B.C.E., Pekah’s kingship ended by about 758 B.C.E.; so the incident must have occurred before that year. Further, Isaiah 14:28 dates a pronouncement concerning Philistia “in the year that King Ahaz died,” which would be 746 B.C.E. These references assist in fixing the events in the book of Isaiah in the stream of time.

Unity of Writership. Certain Bible critics in modern times have contended that the book of Isaiah was not all written by Isaiah. Some claim that chapters 40 through 66 were written by an unidentified person who lived about the time of the end of the Jews’ Babylonian exile. Other critics pare off additional portions of the book, theorizing that someone other than Isaiah must have written them. But the Bible itself does not agree with these contentions.

Inspired writers of the Christian Greek Scriptures credited both the material now designated chapters 1 to 39 and chapters 40 to 66 to “Isaiah the prophet.” They never intimated that there were two persons who bore this name or that the name of the writer of part of the book was unknown. (For examples compare Mt 3:3 and Mt 4:14-16 with Isa 40:3 and Isa 9:1, 2; also Joh 12:38-41 with Isa 53:1 and Isa 6:1, 10.) In addition to this, there are numerous other places where the Christian Greek Scripture writers specifically credit material quoted from the latter part of the book of Isaiah, not to an unidentified writer, but to “Isaiah the prophet.” (Compare Mt 12:17-21 with Isa 42:1-4; Ro 10:16 with Isa 53:1.) Jesus Christ himself, when he read from “the scroll of the prophet Isaiah” at the synagogue in Nazareth, was reading from Isaiah 61:1, 2.—Lu 4:17-19.

Furthermore, the Dead Sea Scroll of Isaiah (IQIs^a, believed to have been copied toward the end of the second century B.C.E.) contains evidence that the copyist who penned it knew nothing of any supposed division in the prophecy at the close of chapter 39. He began the 40th chapter on the last line of the column of writing that contains chapter 39.

The entire book of Isaiah has been passed down through the centuries as a single work, not as two or more. The continuity from chapter 39 to chapter 40 is evident in what is recorded at Isaiah 39:6, 7, which is an obvious transition to what follows.

Those who would credit the book to more than one writer do not feel that it was possible for Isaiah to have foretold nearly two centuries in advance that a ruler named Cyrus would liberate the exiled Jews; consequently they speculate that this was written at a later time, at least after Cyrus began his conquests. (Isa 44:28; 45:1) But they fail to grasp the import of this entire portion of the book, because the material specifically deals with foreknowledge, with the ability of God to tell in advance what would happen to his people. Nearly 200 years in advance this prophecy recorded the name of one not yet born who would conquer Babylon and liberate the Jews. Its fulfillment would definitely prove that it was of divine origin. It was not Isaiah’s estimate of the future, but, as he himself wrote, “this is what Jehovah has said.” (Isa 45:1) Ascribing the writing of this portion of Isaiah to a writer in Cyrus’ time would still not solve the problem for the critics. Why not? Because this portion of the book also foretold in detail events in the earthly life and ministry of the Messiah, Jesus Christ—things even farther in the future. The fulfillment of these prophecies seals the prophecy of Isaiah as divinely inspired and not a collection of the works of impostors.

Those who deny that Isaiah wrote chapters 40 through 66 usually, for like reasons, deny that he wrote chapter 13, concerning the fall of Babylon. Yet chapter 13 is introduced with the words: “The pronouncement against Babylon that Isaiah the son of Amoz saw in vision.” Obviously, this is the same “Isaiah the son of Amoz” whose name appears in the opening verse of chapter 1 vs 1.

Interrelationships. Isaiah’s writings are extensively interwoven with many other parts of the Bible. A century or more after Isaiah’s time, Jeremiah wrote the record found in the books of Kings, and it is interesting to observe that what is recorded at 2 Kings 18:13 to 20:19 is essentially the same as that found in Isaiah chapters 36 to 39. Not only do other prophets cover matters similar to those considered by Isaiah but there are numerous specific references made to the writings of Isaiah themselves by other Bible writers.

Among the most outstanding and most frequently quoted prophecies from the book of Isaiah are those foretelling details concerning the Messiah. As shown in the accompanying chart, many of these are specifically quoted and applied by the inspired writers of the Christian Greek Scriptures. It is of interest to observe that Jesus Christ and his apostles quoted most frequently from Isaiah to make clear the identification of the Messiah.

This is by no means the full extent to which other inspired Bible writers quoted from the prophecy of Isaiah, but it highlights some of the prophecies for which Isaiah is most widely noted. These prophecies, along with all the rest of the book, magnify Jehovah, the Holy One of Israel, as the One who provides this salvation for his people through his anointed Son.

[Box on page 1222]

HIGHLIGHTS OF ISAIAH

Prophecies to stimulate Jehovah’s servants to fear him, not the surrounding nations, and to look to him, the true God, for deliverance, with full confidence in his promises of salvation and restoration

Directed to Judah and Jerusalem by Isaiah during the years leading up to Sennacherib’s unsuccessful efforts against Jerusalem in 732 B.C.E., and possibly some time afterward

The guilt of Judah and Jerusalem; Isaiah’s commission (1:1–6:13)

Jehovah does not look favorably upon the sacrifices of people guilty of oppression, injustice, and bloodshed

Though judgment is to be executed on faithless ones, in time the mountain of Jehovah’s house will be exalted and many people will turn to him

For Judah’s disobedience, Jehovah to remove essentials for sustaining life (bread and water) and the basis for social stability

Arrogant women, decked out in finery, to be forced to wear the attire of captives

Israel, as a vineyard, has failed to produce fruits of justice and righteousness

Isaiah’s lips are cleansed; he willingly responds to commission as prophet, to go to unresponsive people

Threatened enemy invasions and promise of relief (7:1–12:6)

Syro-Israelite effort to dethrone Ahaz to fail; confirmatory sign of Immanuel’s birth given

Isaiah’s son Maher-shalal-hash-baz to serve as sign that Damascus and Samaria will be ravaged by Assyria before the boy can say “My father!” and “My mother!”

Lasting relief to come by means of the Prince of Peace

Assyria, rod of Jehovah’s anger, to be punished for insolence; Jerusalem to be delivered

Twig out of stump of Jesse to become a ruler having God’s spirit, to rule in justice

Pronouncements of international desolations (13:1–23:18)

Babylon to be desolated, her “king” brought down to Sheol

Assyria’s yoke to depart, Philistine root to die by famine, Moab to be desolated, and Damascus to be reduced to ruin

Egyptians and Ethiopians to be humiliated by Assyrians and taken into exile

Elam and Media to share in bringing about Babylon’s fall

Tyre to be brought low, forgotten for 70 years

Forecast of salvation by Jehovah (24:1–35:10)

Jehovah to make a great banquet for all peoples and to swallow up death forever

Salvation by Jehovah to be the subject of a song

A king to reign for righteousness, and princes to rule for justice; peace and security to time indefinite

Edom to be desolated; Zion to rejoice over her own restoration

Jehovah provides deliverance from Assyria; Babylonian exile foretold (36:1–39:8)

Assyrians invade Judah; Jehovah saves Jerusalem in answer to Hezekiah’s prayer; 185,000 Assyrians slain

Hezekiah shows treasures to Babylonian delegation; Isaiah announces coming exile to Babylon

Release from Babylon by the true God, restoration of Zion, Messiah to come (40:1–66:24)

Jerusalem to be restored by the All-Wise, All-Powerful Creator

Restoration of his people will vindicate Jehovah as the only God, the one who alone can foretell the future, to the shame of lifeless gods fashioned by men

Babylon’s fall to Cyrus to pave way for rebuilding Jerusalem

Devastated Zion to be made like the garden of Jehovah

Jehovah’s servant, the Messiah, to die for transgressions of others

Barren Zion to have many sons, and no weapon to succeed against her

Jehovah invites his people to rejoice in creation of new heavens and new earth, but wicked transgressors have no share

[Chart on page 1223]

Some Prophecies Applying to Jesus Christ

Isaiah Text Christian Scriptures

7:14 Born from a maiden, Mt 1:22, 23

a virgin girl

9:7; 11:1-5, 10 Offspring of David Lu 1:32, 33;

son of Jesse Ro 15:8, 12

40:3-5 In connection with Mt 3:1-3; Mr 1:1-4;

his coming,

announcement was Lu 3:3-6; Joh 1:23

made: “Clear up the

way of Jehovah, you

people!”

61:1, 2 Anointed by Jehovah Lu 4:17-21

to tell good news

to meek ones

9:1, 2 Brought light to Mt 4:13-16

Galilee

42:1-4 Made God’s justice Mt 12:10-21

clear; did not

crush those who were

like a bruised reed

53:4, 5 Carried sicknesses of Mt 8:16, 17;

others; because of 1Pe 2:24

his wounds others

were healed

53:1 Not believed in Joh 12:37, 38

53:12 Reckoned with lawless Lu 22:37

ones

8:14, 15; 28:16 Rejected, stone of 1Pe 2:6-8

stumbling, but became

foundation cornerstone

Other Instances in Which Events Fulfilling Isaiah’s Prophecies Are Noted, but Where the Writer Makes No Reference to Isaiah

Isaiah Text Christian Scriptures

50:6 Was insulted, slapped, Mt 26:67; Mr 14:65

spit on

53:7 Quiet and uncomplaining Mt 27:12-14;

before accusers Ac 8:28, 32-35

53:9 Buried in a rich man’s Mt 27:57-60

grave

53:8, 11 Sacrificial death, to Ro 4:25

open the way for many

to a righteous

standing with God

Other Prophecies Fulfilled

A Few of the Many Events Prior to the First Century C.E. That Fulfilled Prophecies of Isaiah

Isaiah Text

1:26-30; Jerusalem destroyed; exile to Babylon

24:1-6; 39:6, 7

43:14; Release from exile; Jerusalem restored;

44:26-28 Cyrus an instrument used by Jehovah to

accomplish this

23:1, 8, 13, 14 Mainland city of Tyre destroyed by Chaldeans

under Nebuchadnezzar

Larger Fulfillments Now and in the Future

It is obvious, from a reading of the Bible, that many of Isaiah’s prophecies have more than one fulfillment and that a great portion of the book is finding and is yet to find its final, major fulfillment. In the book of Revelation alone are many quotations or allusions to Isaiah’s prophecies, some of which are here listed:

Isaiah Text Revelation

21:9 Babylon has fallen! Re 18:2

40:10 Jehovah is coming with his Re 22:12

reward

47:5, 7-9 Babylon, a harlot and Re 17:1, 2, 18;

mistress of kingdoms, Re 18:7

suffers calamity

48:20 God’s people commanded to Re 18:4

get out of Babylon

60:1, 3, 5, 11 New Jerusalem likened to Re 21:11, 24-26

ancient Jerusalem in its

restored state

66:22 Jehovah creates new Re 21:1

heaven(s) and a new earth

On the global kleptocracy.

Non-blood medical management:a history.